排序方式: 共有3条查询结果,搜索用时 343 毫秒
1
1.
Journal of Indian Philosophy - According to Utpaladeva and Abhinavagupta, a subject who has freed himself from the bondage of individuality is necessarily compassionate, and his action, necessarily... 相似文献
2.
Christopher Wallis 《Journal of Indian Philosophy》2008,36(2):247-295
This paper surveys the key terms śaktipāta and samāveśa (both of which refer to religious experience) in the primary sources
of Tantric Śaivism over several centuries of textual development, building up a theory as to their range of meanings. It specifically
focuses on their usage by Abhinavagupta (Kāshmīr, 10th century) by presenting a complete translation of chapter 11 of his
Tantrasāra. The paper thus serves to (a) illuminate the nature of spiritual
experience and the qualifcations for religious praxis in Śaivism, (b) give insight
into the worldview of the Tantric Śaivas, and (c) help in pinpointing a specific
and significant issue in the phenomenological study of religion generally.
An earlier version of this paper has been published in a somewhat different form in Evam: Forum on Indian Representations
vol. 4, published by Samvad India, New Delhi, India.
This paper could not have been written without two years of intensive study with Professor Alexis Sanderson of All Souls College,
Oxford, whose scholarship has proved essential in advancing my understanding of Śaivism. Also very helpful was Dr. Somadeva
Vasudeva, now of Columbia University, whose database and encyclopedic knowledge have been invaluable. The germ of the idea
for this article was suggested to me when Professor Paul Muller-Ortega (University of Rochester) first pointed out to me the
passage beginning at MVT 2.14. 相似文献
3.
Isabelle Ratié 《Journal of Indian Philosophy》2007,35(4):313-370
Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these ?aiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of the Vijñānavādins’. Although, according to the Pratyabhijñā, the other subjects are not ultimately real since all subjects are nothing but limited manifestations of a single absolute subject, the fact that we are aware of their existence in the practical world has to be accounted for. The Vijñānavādins explain it by arguing the we infer the others’ existence. The Pratyabhijñā philosophers, while refuting their opponents’ reasoning as it is expounded in Dharmakīrti’s Santānāntarasiddhi, develop a particulary original analysis of our awareness of the others, stating that this awareness is neither a perception (pratyak?a) nor an inference (anumāna), but rather a guess (ūha) in which we sense the others’ freedom (svātantrya). 相似文献
1